As a consequence of his ardent appeals people began a great reformation of city life by reforming themselves. The confessionals were thronged with penitents, the audiences outgrew the capacity of the largest church in Florence, that city of ample churches, and the very streets that had listened to nothing but pagan poetry for years resounded to the music {184} of hymns and psalms. A really important step in reform, however, was the great change in the attitude of mind of men towards others, and especially those needy or in suffering. Men sold their goods and gave the proceeds to the poor. Women gathered together their vanities of all kinds, burned them in the market place and devoted themselves to the care of the ailing. Old feuds were made up, and thoughts of revenge put aside, though they had been the dearest traditions in families for generations. For some time there was probably never a happier community than Florence. No one was in want, selfishness was almost at an end and lawlessness quite unknown. The conditions were too good to last among ordinary humanity. Political bickering began and political factors of all kinds obtruded themselves on the movement. The citizens formed themselves into a Christian commonwealth, over which they wished Savonarola to rule. After a time, intoxicated by the apparent success of the movement, not a few hoped to raise themselves to power in the midst of the rather quixotic political conditions that had developed, and almost needless to say they were urged on by certain of the ruling princes of Italy, who hoped themselves to benefit by conditions in Florence. Long ago Horace said, "You may put away nature as with a fork, but she will come back." The supernatural ruled for a time in Florence, but the natural reasserted itself and then the trouble began. Savonarola was its victim, but not before he had shown clearly what the evils of the time were and pointed out the path along which they might be reformed, though the sudden reformation of them could not be hoped for. Savonarola was a social, and not a religious, reformer. He has often been proclaimed a pre-Reformation reformer, but there was no doctrine of the old Church that Savonarola did not accept, and it was for political and not theological reasons that he was put to death, though ecclesiastics had so much to do with it. All the characteristic doctrines of the Church--devotion to the Saints and to the Blessed Virgin, the Blessed Sacrament, Transubstantiation--are dwelt on in his writings, and he is even the author of a hymn to the Blessed Virgin {185} and of a treatise on devotion to her. Nor was he at all carried away with the idea of self-judgment and independence in religion. No one teaches more emphatically than he the power of the Pope and the necessity for obedience to Rome. Nothing stronger or more explicit in this regard has ever been written than some passages that have been found in his writings.